to The Publishing Mushaf Al-Qur’an in Indonesia
DIFFERENT OPINION ON THE AMOUNT OF AL-QUR’AN VERSES AND ITS IMPLICATION TO THE PUBLISHING
MUSHAF AL-QUR’AN IN INDONESIA
Moh. Zahid
(Jurusan Syariah STAIN Pamekasan / [email protected]) Abstrak:
Para Imam Qurra’ berbeda pendapat dalam menghitung jumlah ayat al- Qur’an, dengan rincian: 1) Al-Madanî al-Awwal menyebutkan sebanyak 6217 atau 6214 ayat, 2) Al-Madanî al-Akhîr menyebutkan sebanyak 6214 ayat, 3) Ahl Mekkah menyebutkan angka 6210 ayat, 4) Ahl Bashrah menghitungnya sebanyak 6204 ayat, 5) Ahl Damaskus berpendapat sebanyak 6227 atau 6226 ayat, 6) al-Humushi berpendapat sebanyak 6232 ayat, dan 7) ahl Kufah menyebutkan sebanyak 6236 ayat. Sedangkan Mushaf al-Qur’an yang diterbitkan di Indonesia, jumlah ayat al-Qur’an sebanyak 6236 ayat. Dengan demikian Mushaf Standar Indonesia mengikuti pendapat Kûfiy yaitu Imam 'Asim (127/744), Imam Hamzah (156/772), Imam Al-Kisa'i (189/804) Khalaf al-Asyir (229/843) dan al-A’masy (148/765).
Kata Kunci:
Jumlah Ayat, Mushaf al-Qur’an.
Abstract:
Imam Qurra have different opinions in calculating the amount of verses in Qur’an, they are:
1) Al-Madanî al-Awwal stated that there are 6217 or 6214 verses, 2) Al-Madanî al- Akhîr mentioned that there are 6214 verses, 3) Ahl Mekkah stated that there are 6210 verses, 4) Ahl Bashrah counted for 6204 verses, 5) Ahl Damaskus stated that there are 6227 or 6226 verses, 6) al-Humushi stated that there are 6232 verses, and 7) ahl Kufah mentioned that there are 6236 verses. While the Mushaf al-Qur’an published in Indonesia have 6236 verses. Therefore, The Indonesian Standard Mushaf followed the opinion of Kûfiy, They are Imam 'Asim (127/744), Imam Hamzah (156/772), Imam Al-Kisa'i (189/804) Khalaf al-Asyir (229/843) and al-A’masy (148/765).
Key Words:
the amount of verses; Mushaf al-Qur’an
Introduction
The history of collecting Al-Qur’an (jam’u Al-Qur’an) academically stated that the holy Qur’an that we have now is truly authentic and valid as it was revealed by Allah SWT to the prophet Muhammad SAW, both in terms of the reading and writing without any addition or substraction of a verse, even a letter.
Until now, it has not been found the reference stated that there are 6.666 verses in the Al-Quran. Whereas from the trusted literature, there is no scholars stated about the exact amount. Muhammad ‘Abd al-‘Azhîm az-Zarqâni in Manâhil al-‘Irfân fî ‘Ulûm al-Qur’an stated that the counters of verses in the Al-Qur’an agreed on the amount of 6200, but the difference is in the last two digits. According to the calculation of early Ulama from Madinah, there are 6217 verses, it is also Nâfi’s opinion. According to last Ulama from Madinah there are 6214 verses, it is also the same as Abi Syaibah’s opinion and there are 6210 verses according to Abu Ja’far. According to Mekkah Ulama calculation, there are 6220 verses. According to Kûfah Ulama there are 6236 verses, as it is stated by Hamzah az-Ziyât. There are many opinions among the Bashrah Ulama that counted 6204 Al-Qur’an verses or 6205 verses and also there is another opinion that stated 6219 verses as is said by Qatâdah. According to Syâm’s Ulama there are 6226 verses as it was stated by Yahya ibn al-Hârits ads-Dzumari.1
While in the al-Qur’an Mushaf published in Indonesia, the amount of al- Qur’an verses are 6236 verses.2, it includes basmalah in the surah al-Fatihah as the first verse. While in every surah, except surah 9 (At-Taubah), it is started by basmalah and it does not count as a verse. Suppose that basmalah in every beginning of other surah is calculated as one so that the amount of Al-Qur’an verses is added 112 verses becomes 6.348 verses.
The different opinion of the Ulama is very interesting to be studied deeper because actually there is no difference about the verses of Al-Quran. Meanwhile, al- Qur’an al-Karim Mushaf spread out in Indonesia of course – believed – to follow one of the diversity Ulama’s opinion about the amount of verses in the al-Qur’an al- Karim.
Therefore, this research is trying to know: 1) the description of different opinion on the Ulama both about the amount or the way to count the verses at every surah in the al-Qur’an al-Karim Mushaf, 2) The description of al-Qur’an al- Karim Mushaf that is published by some publishers in Indonesia related to the amount of al-Qur’an verses at every surah, and 3) the implication of the Ulama different opinion in calculating the al-Qur’an al-Karim verses to the publishing of al-Qur’an Mushaf in Indonesia.
1 Muhammad ‘Abd al-‘Azhîm as-Zarqâni, Manâhil al-‘Irfân fî ‘Ulûm al-Qur’an (Beirut: Dâr Ihyâ’
at-Turâts al-‘Arabi, t.t.) edt I, p.,. 336.
2 The data on the amount of verses are collected from the Al-Qur’an and its translation published by Direktorat Jenderal Bimbingan Masyarakat Islam Direktorat Urusan Agama Islam dan Pembinaan Syariah Departemen Agama 2007 and has been justificated by Mushaf Al-Qur’an Tashhih Committe of Religious Departent and printed by CV. Nala Dana.
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This research used qualitative approach with library research type or it is also called as Literary study, or theoretical analysis.3 It analyses references which are relevant to the research. The referent data is then analysed and deeply researched so that it can give a comprehensive idea.
Data analysis of this research used content analysis technique. The content analysis technique here is a research technique investigation which tries to elaborate objectively, systematically, and quantitatively the content manifested in a communication.4 While according to Krippendorff, content analysis can be categorized as research method with symbolic messages value5.
Discussion
The History of Writing Al-Qur’an
The holy Qur’an is a guidance and a philosophy of life for the believers, also as the bright guidance for every human being to get His blessing because Al-Qur’an invites people to believe in God for happiness.6 It also a spirit that can give the meaning of life and essential life values to those who depends everything on it.7 The al-Qur’an is also burhân, the true evidences from God to those who are doubt on Him.8 It can also be a divider between the true and false,9 It also becomes a powerful and trusted dzikir, warning and control.10
As we know that al-Qur’an is revealed step by step and when it was revealed verse to verse, the prophet asked the companions to memorize and write it on stone, animal’s skin, the date palm, and on anything that can be used to write The prophet also explained the order of the verses in a surah. Besides al-Qur’an, Hadits and other teachings from the prophet was forbidden to be written. It is done for keeping the originality of the al-Qur’an, and it was convinced that it is not to be mixed with all things that also be heard by the prophet. The prophet asked the Qur’an to be memorized, always be read, and it is a must to read it in the prayer.
The companions always reviewed al-Qur’an to the prophet both the reading and writing.11 The Al-Qur’an was also memorized by many companions and directly written, it was done under the prophet’s direct supervision, guidance and instruction, so that there was none of the verses was forgotten to be memorized and written.
3 M. Subhan & M. Suderajat, Dasar-Dasar Penelitian Ilmiyah (Bandung: CV. Pustaka Setia, 2005), p., 77
4 See Hasan Sadily, Ensiklopedia (Jakarta: Ikhtiar Baru Van Hoeve, 1980) p.,.207.
5 Klaus Krippendorff, Analisis Isi: Pengantar Teori dan Metodologi, terj. Farid Wajdi (Jakarta:
Rajawali Press, 1991) p.,., 17
6 Al-Qur’an 2: 1-5
7 Ibid, 16: 2
8 Ibid, 4: 174
9 Ibid, 25: 1
10 Ibid, 15: 8
11 See Manna’ Khalil al-Qaththan, Studi Ilmu-Ilmu Qur’an, Terj. Mudzakir AS. (Jakarta: Pustka Litera Antar Nusa, 1998) p., 186.
After the prophet passed away, from the result of Muhajirin and Anshar’s discussion they chose Abu Bakar as khalifah. In the era of Abu Bakar Musailamah came up as a prophet. He told and spread out teachings of khurafat, takhayyul, old stories and other lies. It made him being called as al-kadzdzâb (a lier). in order to stop this bad attitude toward Islam, Moslem soldiers came to a war and although the Moslem soldiers won the war but many companions died on war as syahid. Some of them are Zaid ibn al-Khattab, and 70 of them memorized al-Qur’an.12
Looking at this condition, Omar told Abu Bakar an idea to collect al-Qur’an immediately for he was afraid that the al-Qur’an will soon dissappear as the Hafidzs are reducing by minute. It will lost and disappear as the Hafidzs’ gone which became more and more in amount every day. The Omar’s request was not directly agreed by Abu Bakar. But the request was delivered many times so that Allah touched the Abu Bakar’s heart to do what Omar had said. Zaid ibn Tsabit was chosen as the chief for compiling the al-Qur’an and put it in sequence. The product of the compilation was kept by Abu Bakar to the end of His life. When it came for Omar to be Khalifah, the pieces were kept by His daughter, Hafsah.13 In the era of Abu Bakar al-Qur’an had been written on paper then it was tied up into one and given name as Al-Mushaf.14
The bookkeeping of al-Qur’an was done in the year of Khalifah Utsman bin
`Affan, it was done for there were so many differences on the way to recite al- Qur’an. These differences leaded to being fault; but everyone still defended and hold firmly on their own way of reading, and they go against other people who correct their reading, even they called them as the unbelievers. Utsman and other companions then agreed to rewrite the first pieces of paper in Abu Bakar year and united all moslems to those pieces of paper with the same reading of one letter.15 the team of writers at that time were Zaid bin Tsabit al-Ansari, Abdullah bin Zubair, Sa`id bin ‘As, and Abdurrahman bin Harits bin Hisyam, These three people came from Quraisy tribe; then Usman ordered them to rewrite and reduplicate the mushaf, he also ordered that something they argued much by Zaid and these three Quraisy was written in Quraisy language, for al-Qur’an was sent suitable with their accent.16
The different reason of compiling Al-Qur’an in the time of Abu Bakar and the time of Utsman is that the compilation of Al-Qur’an in the time of Abu Bakar is because the worry of losing Al-Qur’an verses, for at that time the Al-Qur’an had not
12 Muhammad Ali Ash Shobuni, Ikhtisar Ulumul Qur’an Praktis, terj. Muhammad Qadirun Nur (Jakarta: Psutaka Amani, 1998) p., 74. see also Ahmad Syadali dan Ahmad Rofi’i, Ulumul Qur’an I (Bandung: CV. Pustaka Setia, 1997) p., 72. See also Manna’ Khalil al-Qaththan, Studi Ilmu-Ilmu Qur’an, p., 188.
13 M. Hasbi Ash Shiddiqi, Sejarah dan Pengantar ilmu al-Qur’an/Tafsir (Jakarta, Bulan Bintang, 1989) p., 92
14 Badruddin al-Zarkasyi, Al-Burhân fii `Ulumil Qur’an, vol. I, (Beirut: Dâr al-Kutub al-`Ilmiyah, 2007) p., 281.
15 Ibid, p., 192-193.
16 Ibdi., p., 193.
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been collected in one place, then Abu Bakar collected them in shahifah-shahifah where the verses were ordered as the prophet’s instruction. While the collection in the time of Utsman is for synchronizing the way of reading al-Qur’an among them because the emergence of different way of reading al-Qur’an using their own language. And some of them blamed their way of reading was true and others’ were wrong, so the Khalifah felt worry for the difference. Then He rewrite the shuhuf-shuhuf into the Mushaf in a right order of surah.17
Thus al-Qur’an is a kitab called as Al-Mushaf in the time of Utsman bin Affan and something that in our time is the copy based on this Mushaf. So how special it is the process of collecting Al-Qur’an which is started from the time of the prophet Muhammad Saw, to the time of Khalifah Utsman bin Affan, which also collected from very simple places such as bones, date palms, skins and others to become one Mushaf, nothing is left or changed even for one verse.
And this is the biggest privilege and miracle among all prophets’ miracles, last forever to the end of the time, having divine science characteristic so that nothing can compete and defeat. Those things can be understood through the words of God such as: And if you are in doubt what we have revealed to Our servant, then produce a surah like it and call your helperss other than Allah, if what you say is true.18 And also the word of Allah SWT: “Say, O Prophet, If all humans and Jinn were to come together to producethe equivalent of this Qur’an, they could not produce its equal, no atter how they supported each other”.19 And Allah guarantees the maintenance of al-Qur’an by saying: “It is certainly We Who have revealed the Reminder, it is certainly We Who will preserve it”.20
The Physical Form of Al-Qur’an
In the context of early history of Moslems, al-Qur’an texts in the form of mushaf as we can see today were separated and scattered. Verses that were revealed at the time of the prophet Muhammad - one and another were revealed in different time - were not codificated immediately at that time. But, by the order of the prophet, besides asking the companions to memorize it, those verses were also written on the date palms, stones and the camel’s bones21. In the time of khalifah Abu Bakar, based on the worries of Omar bin Khatab for there were so many huffazh syahid in a war, the scattered verses then collected and rewritten into an al- Qur’an mushaf.
The Al-Qur’an Mushaf here consists of some surah with their own name of surah. The distribution of al-Qur’an into surah and verses have already had a clear meaning. Besides at least it is being more systematic, it can also ease people to read, to understand and to memorize al-Qur’an. It is a Sunnah for people who pray or
17 Jalaluddin al Suyuthi, al-Itqân fî Ulûmil Qur’an (Beirut: Dar al-Kutub al`Ilmiyah, 2010) p., 93
18 al-Qur’an 2: 23
19 Ibid, 17: 88
20 Ibid, 15: 9
21 Muhammad ‘Ali Ash-Shabûni,, at-Tibyân fi ‘Ulûm Al-Qur’an, (Makkah: Sayyid Hasan ‘Abbas Syarbatly, 1980) p., 53
deliver khutbah to recite al-Qur’an verses not less then one verse, it not a difficult matter but it is considered so easy. The same matter happens when someone who do not have the ability to recite al Fatihah in his pray, so it is easy for him to recite another seven verses instead.
Beside the division into surah and verses, al-Qur’an is also divided into some parts or juz, it is 30 juz for the whole al-Qur’an. The division of al-Qur’an into 30 juz related to the days in Ramadhan month when you read one juz every day. But, parts or juz al-Qur’an seems to be uninteresting to be analyzed in Qur’anic knowledge. Different with talking about surah and verses, many problems and comments on them, sometimes one is related to each other even sometimes they are contradictory.
In Arabic lexicology, the word surah (plural: suwar) contains many meanings, they are: skyscrapper, a place/ position and a priority22. It also can be translated as a fence if it is taken from the word روس . Terminologically, al-Zarkasyi explained about the meaning of surah as “a group of al-Qur’an verses with a start and an end”23. Al- Zarqani gives a little addition that the group of verses with their own start and end.24 But, although they stand on their own, it is believed that they are connected each other, they complete each other even some people said that al-Fatihah is the introduction of surah al-Baqarah, and surah al-Baqarah is the introduction of surah al-Nisa’ and so on.
The length of surah in al-Qur’an are various, but in the order after surah al- Fatihah (the opening) Surah in al-Qur’an is started with a very long surah with long verses also, then shorter and shorter with shorter verses also. Surah al-Baqarah which is located after surah al-Fatihah is the longest surah for it consits of 286 verses or it is more than two juz, while the shortest surah is surah al-Kawtsar with short verses also but it is not located in the end or as the closing of surah in al- Qur’an, it is in 108 out of 114 surah.
Meanwhile, the word of verse is also used many times by al-Qur’an, and it refers to some different meanings. Some etymological meanings of a verse are: sign (QS. al-Hijr: 77; al-Nahl: 11, 13, 65, 67, and 69; al-Baqarah, 248); miracle (QS. al- Baqarah: 211); ibrah or teachings (QS. Hud: 102, 103 and al-Furqan: 37); something amazing (QS. al-Mukmin: 50); an evidence or argument (QS. al-Rum: 20, 21, 23, and 24).
However, terminologically, some Ulama give limitation on verse with a group of words completed with a starting and ening located in the surah of al-Qur’an.25 this limitation is supported by al-Qur’an itself which reveales the verse with the definition so that the etimological meaning is still relevant with the terminological
22 Louis Ma’luf, al-Munjid fî al-Lughat wa al-A`lâm (Beirut: Dar al-Masyriq, 2008) p., 362
23 Badruddin al-Zarkasy, Al-Burhân fî ‘Ulûm Al-Qur’an, vol. I, (Beirut: Dâr al-Kutub al-`Ilmiyah, 2007) p., 263
24 M. ‘Abd al-‘Adzîm al-Zarqânî, Manâhil al-‘Irfân fi ‘Ulûm al-Qur’ân,, vol. I, (Mesir, ’Isâ al-Bâb al-Halabî, t.t.) p., 350.
25 Al-Zarqâni, Manâhil al-‘Irfân …, I, p., 350
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one. One of them is stated in surah Yusuf verse 1: “Alif lam ra. This is the verses in (al-Qur’an) which is real (from Allah)”
As surah goes, the length of verse are also various. In some surah, especially in the long surah, the verses also long and evoked. While in the short surah which is located in end of the al-Qur’an, the surah is also short, solid and to the point. But the facts are not always be true and become the absolute rule. Such as surah 98 or surah al-Baiyinah consists of 6 long verses as at surah 26 or surah al-Syu’âra which belongs to long surah which consists more than 100 short verses.
The Naming of Surah
Surah in al-Qur’an have their own name. A surah may have one or some names. Surah al-Tawbah for example, is also called as surah al-Bara’ah, and al- Buhus. Surah al-Insan is also named as surah al-Dahr, and soon. But the names are not showing the tittle or the theme of the surah- although in fact that every surah has a theme - but it is also used as the way of identification method. These names of surah are taken from the unfamiliar or uncommon word on it. Usually it comes in the beginning of the surah, but not always. Surah 16 for example, it is named as surah al-Nahl (bee) but it is not mention in the surah until the verse of 68, more than a half of the surah; even in this verse (16: 68) is the only part of al-Qur’an talking about al-Nahl. Similar to this condition, surah 26 is called as al-Syu’ara, the word that is mentioned in al-Qur’an in the verse of 224 of the surah and it is the last part of the surah.
It is so clear that these names do not come from al-Qur’an, but they are introduced by the experts of al-Qur’an. It seems that there is no common order in choosing the names. People would like to use any name that is very prominent in the surah. Some of the Ulama have an assumption that the names of the surah in al- Qur’an is the guidance from the prophet (tawqifi). While the other group of Ulama believed that the naming here is based on the companions’ ijtihad which is taken from the topic being discussed in the surah. But the most logical opinion is when the prophet takes an important role in introducing the naming of the surah. It is impossible that a prophet as the transmitter as well as the translator of the al-Qur’an for the companions do not have the names of the surah as the identification tool.
The fact is, from the early year of the prophet Muhammad, He and the companions have already known and spread the names of surah in al-Qur’an.
Besides the function of the names given to surah in al-Qur’an is for an identification tool, it also classify the groups of the surah in al-Qur’an, Bothit is related to the prophetic periods such as Makiyah surah and Madaniyah surah, and the length of the surah itself. The grouping on the al-Qur’an surah related to the prophetic periods is in chronological purpose of revealing surah or verses dealing with translation matter, as it will be explain further. While the naming of the surah based on its length is only as the tool of identification in a broader scope. Al-thiwal for example, is a surah known with 7 long verses located in the beginning of the mushaf, they are surah 2 – 8 (surat al-Baqarah, Ali Imran, al-Maidah, al-Nisa’, al-
An’am, al-A’raf and al-Anfal). Al-mi’un is the name given to a surah with 100 verses or less. al-matsâni, is known as the surah with less than 100 verses in amount. While al-mufashshal is the shorter surah. It is called as mufashshal for there are many fashal (divider) among those surah with basmalah26
The Arrangement of Surah and Verses
The Ulama have different opinion on the arrangement of surah in al-Qur’an.
There are three opinions related to this topic, they are: first, the arrangement of surah which are all come from the prophet’s guidance (tawqifi). The second, the arrangeent of surah in al-Qur’an is the ijtihad of the companions; and the last, the arrangement of surah in al-Qur’an consists of some are tawqifi and some more are the ijtihad of the companions. The first opinion is supported by the Ulama such as Abu Ja’far bin Nuhas, Ibnu al-Hasr and Abu Bakar al-Anbari27 because the riwayah of Abu Syaibah that the prophet had ever read some surah of al-mufashshal in a rakaat based on the order of mushaf al-Qur’an. Beside that there is also the statement from Ibnu Mas’ud that is told by al-Bukhari that he ever mentioned surah Makkiyah, surah Bani Israil, al-Kahfi, Maryam, Thaha and al-Anbiya’ are the first surah he learnt - in arrangement as we have today.28 Al-Zarqani added the reason to support this group of Ulama that the companions had agreed to the Usman Mushaf and no one rejected and denied it, this agreement would not exist unless it is because the agreement is tawqifi. When it is based on the ijtihad, the companions would stay on they own different opinion. 29
The second opinion comes from imam Malik30. Al-Zarqani stated that this opinion is the opinion of the trusted (jumhur) ulama consists of al-Qadhi and Abu Bakar.31 The argument of this opinion is that there are some personal mushaf some companions which is ordered differently between one and another. Mushaf Ibnu Mas’ud for example. It is started with surah al-fatihah, al-Baqarah, an-Nisak, Ali Imran and soon, so is Mushaf Ubay. Mushaf Ali is arranged based on the time of revealing the surah, therefore, it is started with surah al-Alaq, then al-Mudaststir, Nun, Qalam and so on.32
The reason of the third opinion is that there is some hadits show that some surah in al-Qur’an is already arranged that way as the guidance of the prophet and in another side there are some companions’ Mushaf with different arrangement of surah. Abu Muhammad Ibnu Athiyah stated that most of the surah in al-Qur’an are known its arrangement in the time of the prophet such as al-Sab’u al-Thiwal and
26 al-Zarqânî, Manâhil al-‘Irfân ... vol. I, p., 352.
27 Muhmmad Abu Syuhbah, , Al-Madkhal li Dirâsat, II, p., 293
28 Al-Qaththân, Mannâ’, Mabâhits fî ‘Ulûm Al-Qur’an (Riyadh: Muassasah ar-Risâlah, 1976) p., 141
29 Al-Zarqâni, Manâhil al-‘Irfân …, I, p., 355
30 Muhammad Bakar Al-Ismail, tt: p., 67
31Al-Zarqâni, Manâhil al-‘Irfân …, I, p., 355
32 Al-Mannâ’Al-Qaththân, , Mabâhits fî ‘Ulûm Al-Qur’an, p., 142
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Mufasshal, while the others are based on the ijtihad of the companion.33
From the three opinions above, Manna’ al-Qaththan tends to choose the first opinion because in his opinion the first one has stronger argument than others. To the other two opinions he stated that some personal mushaf of some companions are the result of their own ikhtiar before al-Qur’an is gathered.34
The Amount of Surah and Verse
It seems that there is fewer opinions about the amount of surah rather than the amount of verses in al-Qur’an. This is so because there is Basmalah as divider and the start of every surah35. while in the discussion on calculating the amount of verses, there is a chance to be different for the argumentation on determining basmalah as the verse of every surah and fashilah and also ra’s al-ayat as it is stated in the following.
The most common and accepted opinion is the amount of surah in al-Qur’an as it is in mushaf Usman are114 surah. But the accepted opinion from Mujahid stated that there are 113 surah in al-Qur’an by combining surah al-Anfal with surah al-Tawbah into one surah. Hasan, when he was asked whether surah al-Bara’ah and surah al-Anfal belong to one surah or two, He answered “one surah”. Ibnu Mas’ud in His mushaf stated that there are 112 surah. This is because he did not include the last two surah (mu’awidzatani)36 which is called as short amulets by Montgomery Watt37. while some of the Syi’ah Ulama defined that there are 116 surah in al-Qur’an.
This is because they include the surah qunut namely surah al-khaf and al-hafd which is written in the cover of Qur’an by Ubay.38
About the amount of verses, generally the Ulama calculate the amount of verses are not less than 6200 verses as the above description.
As the argumentation on Basmalah as a part of the surah in al-Qur’an or not, result in the different opinion on deciding the amount of verses in al-Qur’an. As it is stated by Hamka, there are two opinions about this basmalah. Mostly companion and salafiyah Ulama stated that basmalah is the first verse of every surah. From the companion side they are Ibnu Abbas, Ali bin Abi Thalib, Abdullah ibn Umar and Abu Hurairah stated so. While from the salafiyah Ulama are Ibnu Katsir, al-Kasa’i, al-Syafi’i, al-Tsauri and Ahmad. While the other side stated that basmalah is not the first verse of a surah, but only as a divider from one surah to another. Those in this opinion are Imam Malik and al-Auza’i.39.
Beside that, the determination of fâshilah and ra’s al-ayat also becomes the
33 Al-Zarqâni, Manâhil al-‘Irfân …, I, p., 357
34 Al-Mannâ’Al-Qaththân, , Mabâhits fî ‘Ulûm Al-Qur’an, p., 144
35 Muhmmad Abu Syuhbah, , Al-Madkhal li Dirâsat al-Qur’an al-Karim, jld II, (Kairo: Dâr al- Kutub, 1973) p., 276
36 al-Sayuthi, al-Itqân fî `Ulûmil Qur’an, hlm., 67; Abu Syuhbah, Al-Madkhal li Dirâsat al-Qur’an al- Karim, jld II, p., 288
37 Watt, 1991: 91
38 M. Hasbi Ash Shiddiqi, Sejarah dan Pengantar ilmu al-Qur’an/Tafsir, p., 58
39 Hamka, 1982: p., 74
reason of the different opinion among the Ulama in calculation the amount of verses. Fashilah is a term given to a sentence which end the verse and is the last verse. While ra’s al-ayat is the last verse which contain fashal sign (devider) betwen one verse to another. Fashilah is sometimes in the form of ra’s al-ayat and sometime not. Therefore, every ra’s al-ayat is fashilah and not every fashilah is ra’s al-ayat40.
The Fâshilah and ra’s al-ayat may similar to rhyme, as it is known as Badi’
knowledge (stalistic). But Ulama did not use the term “rhyme’ for al-Qur’an is not authored by an artist or the word of the prophet, but the word of God which is far higher than a rhyme can be. Beside that, the referred fâhilah in al-Qur’an is arranging the meaning and not the pure fâhilah itself. While rhyme, it is the one which becomes the reference of the meaning (of a saying) and then after that, the meaning of the saying will be delivered on it, because actually rhyme is delivering sentences in one rhyme.
Ulama Who Concern to The Amount of al-Qur’an Verses
Ulama who is expert and concern on this problem are Ulama who are expert on Qirâ’ât al-Qur’an. And the knowledge field is called as Qirâ’ât al-Qur’an. Literally, the word Qirâ’ât comes from the plural form of qirâ’atun means reading, this word is the mashdar form of fi’il madli of qara’a. Terminologically, the term of Qirâ’ât knowledge ia a knowledge about the way to recite al-Qur’an containing the different way of reciting based on the people version on pronouncing it.41
Qirâ’ah, is stated by the history experts, becomes branch of knowledge started when Imam Abu Ubaid al-Qasim bin Sallam (w. 224 H) wrote a book Al-Qirâ’at, consists of 25 rawi.42 from that time, there are many emergence of lying and efforts to substitute words or verses in al-Qur’an, so that the Ulama Qurra’ started to arrange qirâ’at al-Qur’an becomes a branch of knowledge.
The various way of reciting al-Qur’an is caused by some main matters: 1) the difference for the unavailable of fullstop marker, 2) the difference of the absence of diacritical signs. 43
Abu Bakar bin Mujahid, born in Baghdad in 245 H, gave an explanation that Qirâ’ât from the amount of Qirâ’ât are various. Some say Qirâ’ât seven, Qirâ’ât eight, Qirâ’ât ten, Qirâ’ât eleven, Qirâ’ât thirteen, and Qirâ’ât fourteens. But out of the various published kinds of Qirâ’ât, there are only three important and famous Qirâ’ât, they are :
a. Qirâ’ât al-Sab’ah is Qirâ’ât given to the seven Qurra’, the seven marvellous qurra’
imam.
40 Mannâ’Al-Qaththân, , Mabâhits fî ‘Ulûm Al-Qur’an, (Riyadh: Muassasah ar-Risâlah, 1976) p., 153
41 See also Manna’ Khalil al-Qaththan, Studi Ilmu-Ilmu Qur’an, p., 247.
42 Muhammad Chirzin, Al-Qur’an dan Ulumul Qur’an (Jakarta: Dana Bhakti Prima Yasa, 1998) p., 88.
43 M.M. Al-A`Dzami, Sejarah Teks al-Qur’an, Dari Wahyu Sampai Kompilasi, terj. Sohirin Solihin, dkk. (Jakarta: Gema Insani Press, 2005) p., 74.
to The Publishing Mushaf Al-Qur’an in Indonesia
1. Madinah Nafi' (169/785) 2. Mekah Ibn Katsir (120/737) 3. Damaskus Ibn 'Amir (118/736) 4. Basrah Abu 'Amru (148/770) 5. Kufah 'Asim (127/744) 6. Kufah Hamza (156/772) 7. Kufah Al-Kisa'i (189/804)
b. Qirâ’ât ‘Asyrah is Qirâ’ât sab’ah above is added by three more Qirâ’ât.
8. Madinah Abu Ja'far (130/747) 9. Basrah Ya'qub (205/820) 10. Kufah Khalaf al-Asyir (229/843)
c. Qirâ’ât Arba’ah Asyrah: is Qirâ’ât ‘asyrah which is also then added by four more qira’ah.
11. Basrah Hasan al Basri (110/728) 12. Mekah Ibn Muhaisin (123/740) 13. Basrah Fahya al-Yazidi (202/817) 14. Kufah al-A’masy (148/765)
Different calculation on al-Qur’an verses
The Ulama experts on Qirâ’ât have different opinion in calculating the amount of verses in al-Qur’an. There are seven popular madzhab dealing with the different calculation of al-Qur’an verses;
1. Al-Madanî al-Awwal: narrated by Nâfi` from his teacher Abî Ja’far (Yazîd bin al- Qa`qâ` and Syaibah bin Nashâh). This Madzhab is narrated by ahl Kufah from ahl Madinah without naming one of them, so when ahl Kufah narrates the amount of verses in al-Qur’an without naming certain name from ahl madinah so that the amount belongs to madzhab al-Madanî al-Awwal. Therefore, al-Madanî al-Awwal is madzhab narrated by Nâfi` from his teacher. But ahl Kufah and ahl Bashrah have different opinion about their narration from ahl madinah, ahl Kufah narrates from ahl Madinah without naming certain person. While ahl Bashrah narrates from warsy from Nâfi` from his teacher. The amout of verses in al-Qur’an from the ahl Kufah narration from ahl Madinah are 6217 verses, while ahl Bashrah from Warsy stated that there are 6214 verses. Imam al-Syathibî follow ahl kufah opinion which then followed by imam al-Dânî.
2. Al-Madanî al-Akhîr: narrated by Isma’îl bin Ja’far from Sulaiman bin Jimâz from Yazîd and syaibah with mediated narration. The amount of verses in al-Qur’an according to this madzhab is 6214 verses.
3. Ahl Mekkah: narrated by imam al-Dânî that lean on his narration to Abdullah bin Katsîr from Mujâhid from Ibn Abbas from Unay bin Ka`ab from rasulullah saw..
According to him, the amount of verses in al-Qur’an is 6210 verses.
4. Ahl Bashrah: narrated by Athâ’ bin Yasâr and `Âshim al-Jahdirî that is leaned by him to Ayyub bin al-Mutawakkil. They stated that the amount of verses in al-
Qur’an is 6204 verses.
5. Ahl Damaskus: narrated by Yahya al-Dzimârî from Abdullah bin `Âmir al- Yahshibî from Abi Dardâ’ who lean the amount of verses (belong to their own opinion) to Utsman bin Affan. The amount of verses in al-Qur’an according to this opinion is 6227 verses and there are also some experts who said 6226 verses.
6. al-Humushi: is leaned to Syuraih bin Yazîd al-Humushî al-Hadhramî. The amount of verses according to this opinion is 6232 verses.
7. ahl Kufah: narrated by Hamzah and Sufyân from Ali bin Abi Thalib mediated by the tsiqah and experienced narrators. According to this opinion, the amount of verses in al-Qur’an is 6236 verses. This amount is well-known as al-Kûfî.
Therefore, ahl Kufah has two opinions about the amount of verses, one opinion is narrated by ahl Madinah is (al-Madanî al-Awwal) and the second opinion is narrated by Hamzah and Sufyân as it is stated above. 44
The description of the different opinions about the amount of verses in al- Qur’an in every surah by the above Ulama can be seen in the following narration:45 Short History about Publishing Mushaf in Indonesia
Recorded in the history of writing Al-Qur’an that Al-Qur’an was printed for the first time by Hinkelmann in Hamburg (West German) in 1694, then it was done by the Marraci publisher in Poudue France in 1698. In 1787, it has been tried to legalize a special publisher to publish Al-Qur’an in Sain Petersburg.
In Teheran, in 1828, Iran has already had a machine to produce Al-Qur’an, also in Tabriz in 1834 and in India in 1977.
While in Cairo, Egypt, Al-Qur’an started to be printed in 1923 under the supervision of Syekh in al-Azhar by the order of King Fuad I. Al-Qur’an published by Egypt is written based on Hafash narration with qiraat ’Am¢im. The Al-Qur’an published by Egypt is printed million times every year, received by the world of Islam.
By the time of the coming of Islam in Indonesia, there we some manuscript of ancient Al-Qur’an Mushaf in Indonesia, such as manuscript found in Banten written in 1176 H. And some ancient manuscripts from some areas in Indonesia, such as Mushaf Syekh Abdul Wahab from Nangru Aceh Darus Salam, Mushaf Syekh Muhammad Arsyad Al-Banjari from south Kalimantan, Mushaf Diponegoro, and Mushaf Amangkurat I from central Java.
The first time the Al-Qur’an published in Indonesia is in 1951 by Kitab Company of Abdullah bin Afif and Co, Cirebon, the Tashih sign is done by the Religious Minister at that time, K.H. Muhammad Ilyas.
44 Read Abd al-Fattâh bin Abd al-Ghanî al-Qâdhî, Al-Farâid al-Hisân fî `Add Ây al-Qur’ân dan syarahnya Nafâ’is al-Bayân, Madinah al-Munawwawah: al-Dâr bi al-Madînah al-Munawwarah, 1404 H., edt. I, p 25-27
45 See: Syekh Ahmad ibn Muhammad al-Banna, Ithâf Fudlalâ’ al-Basyar bi al-Qirâ’ât al-Arba`at
`Asyar, vol. I dan II, (Beirut: `Alam al-Kutub, and Kairo: Maktabah al-Kuliyyah al-Azhariyyah, 1987 M./1407 H) p., 357
to The Publishing Mushaf Al-Qur’an in Indonesia
Talking about the development of publishing and tashih Mushaf Al-Qur’an in Indonesia, upto 1970s there are not many publishers or company that produced Mushaf Al-Qur’an, and the kind of Al-Qur’an published can be clarified as the kind of Al-Qur’an Bombay, Pakistan and Bahriyah. The publisher which is already active nowadays are CV. Afif Cirebon publisher, PT. Al-Ma’arif Bandung, CV. Salim Nabhan Surabaya, and Tinta Mas Jakarta, Firma Menara Kudus,
That kind of Al-Qur’an is favorite among the Indonesian Moslems, morever for the elders in the districts, because the bold fond accomodate the condition where the condition at that time is there is no lighting, the Al-Qur’an is still can be read. But in another side, there are some problems dealing with the Al-Qur’an related to; the overlapped punctuation for some letters, the unclear punctuation or letter and others, thus the religious department rewrote or duplicated the after discussion with the Ulama expert on Al-Qur’an for there are some Waqaf simplification, so that at 1984 Indonesia has published the Indonesian standart of Mushaf Usmani.
From that time the Mushaf is well-known as Indonesian Standart Mushaf, and based on KMA No. 25 1984, about the determination of standardized mushaf and assign it as the guidelines in justification/ tashih Al-Qur’an.
In the next period, the development of Al-Qur’an publishing is in 1980s, it emerged some publishers such as Firma Sumatera, Bandung; CV. Diponegoro, Bandung; CV. Sinar Baru, Bandung; CV. Toha Putra, Semarang, CV. Bina Ilmu, Surabaya. Those publishers still publish Al-Qur’an Bombay and Indonesian Standard Al-Qur’an.
Then in 1990s appeared new publishers such as in Surabaya: there are CV.
Karya Abdi Tama, CV. Duta Ilmu, CV. Al-Hidayah, Delta Adiguna, CV. Aisyiyah, UD. Mekar, Bintang Terang, CV. Ramsa Putra, and others. In Semarang there are CV. Al-Waah, CV. Asy-Syifa, CV. Aneka Ilmu, Hasyim Putra, CV. Hilal, CV. Istana Karya Mulya, CV. Kumudasmoro, PT. Salam Setia Budi, CV. Wicaksana, PT.
Tanjung Mas Inti, and others. Di Bandung, CV. Jumanatul ’Aly, CV. Sugih Mukti, CV. Sriwijaya, Yayasan Pustaka Fitri. In Jakarta, there are PT. Al-Amin, PT. Inamen Jaya, PT. Intermasa, PT. Mutiara, PT. Sugih Jaya Lestari, PT. Tehazet, Yayasan Muti’ah, Zikrul Hakim, and others.
In period of 2000s, the islamic publishers which usually publish general book begin to switch to publish Mushaf Al-Qur’an, such as Syamil publisher, Bandung;
Gema Insani Press Publisher, Depok, Pena Pundi Aksara Publisher, Jakarta; CV.
Magfiroh publisher, Jakarta, CV. Pustaka Amani publisher, Jakarta, PT. Lautan Lestari, Jakarta; PT. Cicero, Jakarta, PT. Mizan, Bandung.
We can see nowadays the progress on kinds of publishing, most publishers have published the Mushaf with the master Mushaf comes from other country, it is Madinah publishing, then after passing the adjustment process with Indonesian standard Mushaf in the term of its punctuation such as waqaf sign and others.
In line with the published Arabic- Latin transliteration guidelines, there are some publishers that have published Al-Qur’an equipped by its own transliteration.
Beside that, the new publishers are more interested on Al-Qur’an with colourful signs on every different tajwid.
It becomes the initiative of the publishers to ease the readers who want to learn Al-Qur’an.
Government both the central government and the local one have already published Al-Qur’an, such as:
1. Al-Qur’an Mushaf Istiqlal written by Khattat team of Indonesian youths initiated by Yayasan Festival Istiqlal (written on 1990-1995)
2. Al-Qur’an Mushaf Sundawi written by Khattat team of Indonesian youths initiated by the local government of West Java in 1995-1997).
3. Al-Qur’an Mushaf Ibu Tin Suharto written by Khattat team of Indonesian youths initiated by the ex-president H.M. Suharto (written in 1997-1999).
4. Al-Qur’an Mushaf Jakarta written by Khattat team of Indonesian youths initiated by the local government of Jakarta (written in 2000-2001).
5. Al-Qur’an Mushaf Khatulistiwa written by Khattat team of Indonesian youths initiated by the local givernment of West Kalimantan (written in 2001-2002).
Beside that, there is also some companies apply for recommendation to distribute Digital Al-Qur’an in its various form, start from MP3, Al-Qur’an pen and Al-Qur’an smart phone. There are many kinds of Al-Qur’an smart phone, some of them are Al-Qur’an and its Indonesian version without the reading voice and Al- Qur’an completed with its reading voice.
The amount of Al-Qur’an Verses in the Indonesian publishing Mushaf
To gain the data on the amount of verses in the Al-Qur’an al-Karim published in Indonesia, the researcher have calculated the Qur’an verses on some Mushaf published by some publishers in Indonesia, they are:
1. Al-Qur’an al-Karim published by CV. Kharisma Cirebon. Size 25 x 33 cm and it already got the Tashhih Sign from Mushaf al-Qur’an Tashih Committee No.
BD.III/TL.02.1/487/2006 on 30 Ramadlan 1427 H./20 Oktober 2006 M.
2. Al-Qur’an al-Karim published by CV. Duta Ilmu Surabaya. Size 14,5 x 21 cm and has got its Tashhih Sign from Mushaf al-Qur’an Tashih Committee No.
P.VI/1/TL.02.1/432/2008 Code: AAW-I/U/0.5/IX/ 2008 on 2 Ramadlan 1429 H./2 September 2008 M.
3. Al-Qur’an al-Karim published by CV. Nur Cahaya Semarang. Size18,5 x 26 cm and has got its Tashhih Sign from Mushaf al-Qur’an Tashhih Committee No.
P.III/TL.02.1/75/230/94 on 15 Syawwal 1414 H./28 Maret 1994 M.
4. Al-Qur’an al-Karim published by CV. Qamari Solo. Size 18 x 27 cm and has got its Tashhih Sign from Mushaf al-Qur’an Tashhih Committee No.
BD.III/TL.02.1/182/2004 on 25 Jumadil Ula 1425 H./14 Juni 2004 M.
5. Al-Qur’an al-Karim published by CV. Imam Surabaya. Size 14,5 x 21 cm and has got the Tashhih Sign from Mushaf al-Qur’an Tashhih Committee No.
BD.VI/1/TL.02.1/310/2011 Code: AAF-I/U/0.05/IV/ 2011 on 2 Jumadil Ula 1432 H./6 April 2011 M.
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6. Al-Qur’an al-Karim published by CV. Ma`sum Press Solo. Size 15 x 21 cm and has got its Tashhih Sign from Mushaf al-Qur’an Tashhih Committee No.
P.VI/1/TL.02.1/358/2009 Code: AAAO-I/I/0.03/VI/ 2009 on 11 Jumadil Akhir 1430 H./5 Juli 2009 M.
7. Al-Qur’an al-Karim published by CV. Jasa Media Semarang. Size 14,5 x 21 cm and has got its Tashhih Sign from Mushaf al-Qur’an Tashhih Committee No.
P.III/TL.02.1/38/1997 on 25 Ramadlan 1417 H./2 Pebruari 1998 M.
8. Al-Qur’an al-Karim published by CV.Astana Geriya Mulya Semarang. Size 14,5 x 21 cm and has got its Tashhih from the Mushaf al-Qur’an Tashhih Committee No. P.VI/1/TL.02.1/144-B/2010 Code: R-I/U/0.05/III/2010 on 15 Rabiul Awwal 1431 H./1 Maret 2010 M.
9. Al-Qur’an al-Karim published by CV. Bin Syu’aib Putra Semarang. Size 14,5 x 21 cm and has got its Tashhih Sign from Mushaf al-Qur’an Tashhih Committee No. P.VI/1/TL.02.1/373/2008 Code AAA-I/U/0.20/VIII/2008 on 26 Rajab 1429 H./29 Juli 2008 M.
10. Al-Qur’an al-Karim published by CV. Agung Media Mulia Surabaya. Size 15 x 21 cm and has got its Tashhih SIgn from dari Mushaf al-Qur’an Tashhih Committee No. P.VI/1/TL.02.1/866/2010 Code ASE-I/U/0.05/XI/2010 on 28 Dzul Qa’dah 1431 H./5 Nopember 2010 M.
11. Al-Qur’an al-Karim published by CV. Jumanatul Ali Bandung. Size13 x 19 cm and has got its Tashhih Sign from Mushaf al-Qur’an Tashhih Committee No.
BD.III/TL.02.1/74/2004 on 13 Muharram 1425 H./5 Maret 2004 M.
12. Al-Qur’an al-Karim published by Lautan Lestari Jakarta. Size 10,25 x 14,25 cm and has got its Tashhih Sign from Mushaf al-Qur’an Tashhih Committee No.
P.VI/1/TL.02.1/608/2010 Code A5K-I/U/0.50/VIII/2010 on 10 Ramadlan 1431 H./18 Agustus 2010 M.
13. Al-Qur’an al-Karim published by CV. Diponegoro Bandung. Size 7,5 x 10,5 cm and has got its Tashhih Sign from Mushaf al-Qur’an Tashhih Committee No.
BD.III/TL.02.1/269/2004 on 29 Jumadil Akhirah 1425 H./16 Agustus 2004 M.
14. Al-Qur’an al-Karim published by PT. Karya Toha Putra Semarang. Size 10,5 x 14,5 cm and has got its Tashhih Sign from Mushaf al-Qur’an Tashhih Committee No. P.III/TL.02.1/260/1999 on 12 Rajab 1420 H./22 Oktober 1999 M.
15. Al-Qur’an al-Karim published by Menara Kudus. Size 3 x 7 x 10 cm and it has got license for small Al-Qur’an from Literary Institution in Religious Department No. I.I/1/II-c/048/73 on 3 Maret 1973 M.
From the result of calculating on the Mushaf al-Qur’an published by some publishers above, the researxher got the following data:
No.
Surah Name of the Surah
The amount
of verses.
No.
Surah Name of the Surah
The amount of verses
1 Al-Fatihah 7 58 Al-Mujâdilah 22
2 Al-Baqarah 286 59 Al-Hasyr 24
3 Ali `Imran 200 60 Al-Mumtahanah 13
4 Al-Nisâ’ 176 61 Al-Shâf 14
5 Al-Mâ’idah 120 62 Al-Jumu`ah 11
6 Al-An`am 165 63 Al-Munâfiqûn 11
7 Al-A`râf 206 64 Al-Taghâbun 18
8 Al-Anfâl 75 65 Al-Thalâq 12
9 Al-Tawbah 129 66 Al-Tahrîm 12
0 Yunus 109 67 Al-Mulk 30
11 Hûd 123 68 Al-Qalam 52
12 Yûsuf 111 69 Al-Hâqqah 52
13 Al-Ra`d 43 70 Al-Ma`ârij 44
14 Ibrâhîm 52 71 Nuh 28
15 Al-Hijr 99 72 Al-Jîn 28
16 Al-Nahl 128 73 Al-Muzammil 20
17 Al-Isrâ’ 111 74 Al-Mudatstsir 56
18 Al-Kahfi 110 75 Al-Qiyâmah 40
19 Maryam 98 76 Al-Insân 31
20 Thâhâ 135 77 Al-Mursalât 50
21 Al-Anbiyâ’ 112 78 Al-Naba’ 40
22 Al-Hajj 78 79 Al-Nazi`ât 46
23 Al-Mu’minûn 118 80 Abasa 42
24 Al-Nûr 64 81 Al-Takwîr 29
25 Al-Furqân 77 82 Al-Infithâr 19
26 Al-Syu`arâ’ 227 83 Al-Muthaffifîn 36
27 Al-Naml 93 84 Al-Insyiqâq 25
28 Al-Qashas 88 85 Al-Burûj 22
29 Al-Ankabût 69 86 Al-Thâriq 17
30 Al-Rûm 60 87 Al-A`lâ 19
31 Luqman 34 88 Al-Ghâtsiyah 26
32 Al-Sajdah 30 89 Al-Fajr 30
33 Al-Ahzab 73 90 Al-Balad 20
34 Saba’ 54 91 Al-Syams 15
35 Fâthir 45 92 Al-Layl 21
36 Yâ Sîn 83 93 Al-Dluhâ 11
37 Al-Shaffât 182 94 Alam Nasyrah 8
38 Shâd 88 95 Al-Tîn 8
to The Publishing Mushaf Al-Qur’an in Indonesia
39 Al-Zumar 75 96 Al-`Alaq 19
40 Al-Mu’min 85 97 Al-Qadr 5
41 Fushshilât 54 98 Al-Bayyinah 8
42 Al-Syûrâ 53 99 Al-Zalzalah 8
43 Al-Zukhruf 89 100 Al-`Adiyât 11
44 Al-Dukhan 59 101 Al-Qâri’ah 11
45 Al-Jâtsiyah 37 102 Al-Takâtsur 8
46 Al-Ahqaf 35 103 Al-`Ashr 3
47 Muhammad 38 104 Al-Humazah 9
48 Al-Fath 29 105 Al-Fîl 5
49 Al-Hujurât 18 106 Quraisy 4
50 Qâf 45 107 al-Ma`ûn 7
51 Al-Dzâriyât 60 108 Al-Kautsar 3
52 Al-Thûr 49 109 Al-Kâfirûn 6
53 Al-Najm 62 110 Al-Nashr 3
54 Al-Qamar 55 111 Al-Lahab 5
55 Al-Rahmân 78 112 Al-Ikhlash 4
56 Al-Waqi`ah 96 113 Al-Falaq 5
57 Al-Hadîd 29 114 Al-Nâs 6
The amount of the whole
verses 6236
The opinion of Ulama as reference in determining the amount of verses in Indonesian Standard Mushaf
Based on the data on the amount of verses in al-Qur’an published in Indonesia, it can be known that the Indonesian standard Mushaf followed Kûfiy’s opinion as the following explanation:
1. The leaning of the opinion with referring to an area, they are Kûfiy, refers to Imam 'Asim (127/744), Imam Hamzah (156/772), Imam Al-Kisa'i (189/804) as three Ulama belong to Qira’ah Sab’ah.46 when we see the classification on qira’ah `Asyarah and Qira’ah Arba`ata `Asyara, we can also say Khalaf al-Asyir (229/843) and al-A’masy (148/765) as ulama Kûfiy.
2. The leaning on ahl Kufah pointing at the information narrated by Hamzah and Sufyân from Ali bin Abi Thalib with tsiqah and experienced narrator as mediator, according to this opinion the amount of verses in al-Qur’an is 6236.
this amount is known as al-Kûfî amount.47
46 Ahmad Von Denffer, `Ulum al-Qur’an An Introduction to Scienses of the Qur’an (Liecester: The Islamic Foundation, 1989) p., 83.
47 SeeAbd al-Fattâh bin Abd al-Ghanî al-Qâdhî, Al-Farâid al-Hisân fî `Add Ây al-Qur’ân with its syarah Nafâ’is al-Bayân, Madinah al-Munawwawah: al-Dâr bi al-Madînah al-Munawwarah, 1404 H., prt. I, p. 25-27
3. This information can be validated from the information delivered by Syekh Ahmad ibn Muhammad al-Banna in his Kitab Ithâf Fudlalâ’ al-Basyar bi al-Qirâ’ât al-Arba`at `Asyar, vol. I,and II (Beirut: `Alam al-Kutub, and Kairo: Maktabah al-Kuliyyah al-Azhariyyah, 1987 M./1407 H) which already describe the Ulama different opinions on the amount of verses in al-Qur’an in every surah clearly.
Conclusion and Suggestion
The result of the reseach show that:
a. The Imam Qurra’ (the builder of Qira’ah Madzhab) have different opinion in calculating the amount of verses in al-Qur’an. There are seven popular madzhabs dealing with the different calculation of verses in al-Qur’an, they are:
1) Al-Madanî al-Awwal stated for 6217 or 6214 verses, 2) Al-Madanî al-Akhîr stated for 6214 verses, 3) Ahl Mekkah stated for 6210 verses, 4) Ahl Bashrah counted for 6204 verses, 5) Ahl Damaskus stated for 6227 or 6226 verses, 6) al-Humushi have got 6232 verses, and 7) ahl Kufah stated that there are 6236 verses in al-Qur’an.
b. Based on the data from mushaf published in Indonesia, the amount of verses in Indonesian standard Mushaf is 6236 verses;
c. Therefore Indonesian standard Mushaf followed the Kûfiy opinion, they are Imam 'Asim (127/744), Imam Hamzah (156/772), Imam Al-Kisa'i (189/804) as three Ulama belong to Qira’ah Sab’ah. When we see the classification on qira’ah `Asyarah and Qira’ah Arba`ata `Asyara so we can also say Khalaf al- Asyir (229/843) and al-A’masy (148/765) as ulama Kûfiy. The leaning on ahl Kufah pointing at the information narrated by Hamzah and Sufyân from Ali bin Abi Thalib with tsiqah and experienced narrator as mediator, according to this opinion the amount of verses in al-Qur’an is 6236. this amount is well- known as the amount of al-Kûfî.
From the result of this research, it is expected that: 1) there is a revision on the al-Qur’an subject information especially related to the amount of al-Qur’an verses used in Indonesian Standard Mushaf for 6236 verses, and 2) it needs a further research on the different calculation on the amount of Qur’an verses either about its reason, the exact difference, or its implication on the meaning of the verse.
References
Abd al-Bâqi, Muhammad Fuâd, al-Mu’jam al-Mufahras li Alfâzh Al-Qur’an al-Karîm, Beirut: Dâr al-Fikr, 1981.
Abd al-Fattâh bin Abd al-Ghanî al-Qâdhî, Al-Farâid al-Hisân fî `Add Ây al-Qur’ân dan syarahnya Nafâ’is al-Bayân, Madinah al-Munawwawah: al-Dâr bi al- Madînah al-Munawwarah, 1404 H.,
Abdul Djalal H.A, Ulumul Qur’an, Surabaya: Dunia Ilmu, 1998;
Abu Syahbah, Muhammad, Al-Madkhal Li Dirasat al-Qur'an al-Karim, Kairo, Dar Al Sunnah, 1992.
to The Publishing Mushaf Al-Qur’an in Indonesia
Adz-Dzahabi, Muhammad Husain, At-Tafsîr wa al-Mufassirûn, Kairo: Dar al-Kutub al-Haditsah, Cetakan II, 1976.
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